Blütenlese

29. Oktober 2018

Rahim Taghizadegan – Why Are Western Europens So Naive

Filed under: anthropology,bipartite manorialism,Europe — by M. M. @ 04:30:02

(PFS 2018)

why are western europeans so naive
well i have to start with a disclaimer
little trigger warning I honestly have
no idea how racist this question is I
mean assuming applying something
negative about a group of people
probably is racist but then a westerner
implying something negative about
Westerners which just be Western
self-hatred and I should get a lot of
positive anti-racist points I think for
them but then this question now is
usually asked in the West by people who
fear the consequences of mass
immigration of people from the Middle
East sounds racist but then I have some
Middle Eastern heritage probably not
some racist then but now it’s getting
interested interesting because on my
occasional visits in the Middle East
well I I should expect to be asked the
question why are Western European so
generous and kind and interestingly I
have never been asked that question and
I have very frequently been asked the
question which is the title of my talk
now of course that might say something
negative about Middle Easterners
probably a lack of compassion and so on
and there are some disturbing signs for
example in German school the arts
there’s an insult used by immigrants
from the Middle East for their chairman
peers and they call them opera or
victims it’s a lot insult but it implies
that those are people easily to be taken
advantage of and I’ll try to find out if
there’s some truth to that where it
might come from if you go even further
east in China a new term was coined to
refer to Western Europeans the use by it
WA and the literal translation I you can
mr. white left but the meaning is more
or less the same as the Chairman Goodman
and it means people who are naive
because they want to appear as morally
superior than others and it’s quite I
think a neat thing observation and well
let’s see if there’s some truth to that
or not what the cultural and demographic
factors that still distinguish Western
Europe from Eastern Europe mostly have
the basis in the Middle Ages so I have
to delve into some rich history of the
Middle Ages
pick up where Sean has stopped or even
Keith makeer sorry what what is distinct
about Western Europe in the Middle Ages
is that we have at the same time a
number of agricultural innovations and
the military innovation and those head I
I think quite important demographic
impacts the agricultural innovations are
the free field crop rotation and the
heavy plow a heavy plow to be pulled by
strong animals like horses and oxen the
military innovation is the might in
heavy armor on horseback requires horses
as well and both in agriculture isn’t
this kind of military structure the
capital demand is higher than what usual
subsistence farming household could
bring up so it requires a kind of
collaboration you came to reveal proper
tation with heavy plow as a small
subsistence farming household but at the
same time it doesn’t require the large
scale a collectivist organization that
we have observed in the ancient
civilizations in in the East and in the
Far East which are usually focused on
irrigation projects large-scale
irrigation projects so we have a pattern
of mid-sized small-scale productive
units invest in Europe emerging and they
form a peculiar structure which is very
much embedded in the food
structure of Western Europe historians
call it the bipartite many oralism why
is it bipartite there are two parts in
it basically it’s three parts but two
major sides from each to look at it it’s
the peasants which have the private
pearls on the fields they don’t have
private Lots around the houses because
the rotation
they usually have hers and in English
called heights I think that the whole
the aggregate of the land that’s tilled
by the private farmer and then there’s a
domain of the Lord from which of course
he has the income to be a costly knight
and over arching over those two is a
third part those are the Commons and the
Commons are not only meadows and forests
but interestingly also it’s the oxen the
Bulls and water mills quite soon water
mills emerge as part of these comments
so I think the interesting thing about
or one way to define Western Europeans
is probably that’s the part where
there’s least tragedy of the Commons it
was really part of a full structure and
the kind of full structure necessity for
people to fulfill functional roles and
it formed a peculiar synthesis with
Christianity Christianity was from the
beginning of very entire tribal religion
it forms a fraternity of believers at
the expense of the larger biological
extended family and those two aspects
were linked how what they become linked
it was quite like working together with
other people we are which are not part
of your tribe and having a boss someone
who’s posting your own that’s the lord
of the night so it resembled a modern
corporation in a certain sense and as
we’ve learned from the groundbreaking
analysis of professor hopper
if you have a decentralized structure
with competition then it may be the case
that the small-scale monarchy can have
insane
it’s aligned with the subjects because
of course the Lords of the manors had an
interest in the productivity of the
whole thing which comprised of course
the private parts of the Commons as well
so there’s an interesting alignment
probably of incentives didn’t make for
great people out of those lords and
knights but I think it tends to explain
a quite beneful and appreciation of
politics in a certain sense and your
superiors this structure turned out to
be quite productive but of course only
at the time we see developing out of the
Commons of the water mills impressive
machinery and of course there’s no
necessity but this obviously aligned to
the Industrial Revolution later going on
that usually historians don’t pay that
much attention to it but those
machineries were really very
sophisticated and you had entrepreneurs
called the hama ham or the hammer Lords
running large scale metal works
industrial metal works already in the
Middle Ages invest in Europe which is
quite interesting as well and combining
the entire tribal orientation of
Christianity now you have people
settling along functional lines and
husband-and-wife become functional
professional chopped scripts basically
for the small private you need you need
a husband and the wife and a kind of
division of labor to run it but it’s
kind of a job that you fulfill so we see
in a free generational household for
example that it’s the second generation
in charge and the older generation which
in a tribal order would be the honest
ancestors they move out of the main
house into something which in German is
called the housekeeping average you can
really translate into English such a
small house where they’ll live later on
so it’s all about having those capable
in the prime of their life being
of the small productive unit and
marriage of course is the prerequisite
of having the job but being capable for
the job is the prerequisite of marriage
and combined it now with the Christian
laws of marriage which of course you
can’t marry your cousins
you’re quite restricted and who you are
allowed to marry you can’t have children
outside of wedlock or I mean you can
biologically of course but it’s not
taken that well so you have 12 of
pressure and you can still see the
Democratic impact today there’s really a
line going through Europe and it’s
called behind online by Hungarian
scientists on heinel and he found out
that along this line demographic
patterns are different and what’s but
peculiar about Western Europe is that
the age of marriage is much later and
the number of children is smaller
already in the Middle Ages because you
had same time possible ways without
getting married because you wouldn’t be
fit for the top in the bipartite a
manner so you went to the monastery and
so on they usually farm hens we’re not
related they when your children were
foreigners in a way but inside this
village scale color collaboration going
on and of course this manner is not the
only cooperation invest in Europe at a
time we have the monasteries which have
a commercial function like a corporation
and they are of course at cooperation in
the charitable sense we have the
autonomous cities and another
cooperation which I have talked about a
few years ago the University of course
so we have a number of autonomous
cooperation in a quite decentralized
scheme where political rule is
decentralized and productive units are
decentralized and what is now very
controversial that’s why I was a trigger
warning in the beginning I think it’s
quite likely that this peculiar
situation led to selective pressures
on the population and I think it’s
likely that we could have observed a
selection of more cooperative more
peaceful people on people more fit for
that kind of cooperation within that
small scale system with Commons and I
think some of that is still left in the
mentality so I think this kind of
structure selected for the best
employees you could possibly have
reliable loyal people who know their
place and remain at their place but are
able to a show quite a high productivity
in the end and still nowadays you can
see the difference which is impressive
and sociologists say it’s it’s trust
it’s a measure of trust if you compare
productivity Chairman’s are still very
productive which is surprising I think
even both political structure and
Taxation and so on
and I think the reason for that is the
kind of historical selective pressure
working in the Middle Ages and I think
it explains an idealized perception of
politics as well because those people
will not only select the PD ideal
employees but they also the ideal
subjects they are most easily ruled it’s
possible to rule a chairman with a
letterhead and just send official
looking letters and he’ll they were
actively and I think that’s part of that
culture cultural emergence that we can
observe here and of course that tends to
be abused in the end if you the ideal
subject as well and then another thing
the ideal employee tends to be the idea
of debt paying betty’s his depth and I
think that explains the incredible
dynamics in the 19th century when
Western Europe became capitalist so to
speak because unfortunately this later
development of capitalism of course had
quite a high reliance on
expansion of credit as most of you know
and I think this kind of dynamics D
legitimized the structure of Valley in
particular the Christian structure of
value which was like the moral
superstructure of this whole societal
structure being there and it was good I
think who recognized it as the first to
hit coin bellows if Eric and a
combination of velocity and he observed
it’s a very dynamic age but there’s
something all about it there’s something
wrong about it and I think he had the
correct feeling something was wrong
about it for example the German bow on
defying liberation of farmers usually
were chose to transfer from a farmhand
to indepted laborer to tutor peculiar
situations and a good abroad just as the
steam engine can’t be stifled neither
can the new morality the prettiness of
trades the rustle of paper money the
accumulating depths to pay off other
depths those are the monstrous elements
to which a young man is exposed nowadays
so of course good to had a very
prophetic appreciation of these economic
distortions going on so it’s a kind of
dynamics which is not entirely based on
the Preferences of the people so I think
it’s not accident that socialism easily
a German idea it’s a counter reaction to
what’s going on here but not being in
according to the preferences of people
at the same time you have this dynamic
and the traditional structures of value
can’t explain that you don’t go to the
preacher anymore to help you understand
the world you go to the engineer or even
God beware to the economists help figure
out what’s going on how you should
behave so I think because it was a
belated industrialization of a
high-speed and not really based on the
Preferences of the populace
you have it at all truck sure of the
population what
more structure is gone you still have
the the impact of the cultural
subjection which you have ideal to
employees are the adapters they have
more special leads to something
interesting Cape Chesterton who observed
that he bought with the shattering of a
religious scheme it’s not only the vices
that are let loose more importantly it’s
the virtues that are let loose and they
wonder more widely and they cause more
terrible damage and I think it’s quite
right that it was a Alain Galen the
German sociologist in the 60s and the
sixties of course it had become obvious
in a way but he wrote already 1863 about
a hyper morality or moral hypertrophy
arising with invest in Europe and he
gave an interesting explanation for that
he saw a particular group of pushing
that kind of hyper mobilization and he
identified the intellectuals and now
what’s peculiar about the intellectuals
is the people who have very little
practical responsibility so they tend
quite naturally towards an ethics of
conviction to use the term by Max Weber
and or as nothing political they don’t
have skin in the game so they make other
people bear the costs and of course
you’ve all heard the term white virtual
signalling it’s scientifically incorrect
and I think it’s quite important the
signal usually in evolutionary theory
means that you incur costs in order to
show your fitness but the difference
with the phenomenon we have now is that
those costs are imposed on other people
and I think that’s also behind the idea
of the bites Wow
in China in Chinese parlance what has
happened apparently is that people are
taking advantage of in a sense that a
group of people can gain the status of
morality without bearing the cost of it
and with the structure gone the more
structure gone of course you just picked
the statistic that you can find without
counter counterweight of other virtues
which should check them in a way for
example you need proof or being showing
caritas to someone and so on so in a
sense maybe the question is not
correctly asked why are Western
Europeans so naive and I think Middle
Easterners should be corrected when they
ask that question and I gave quite
paradoxical answer I think because a lot
of things which I think are quite good
about Western society and of course is
the reliability the functionality the
productivity of the people they have a
trade of course and you pay a price once
you can’t trust the structure once you
can trust that the incentives are
aligned between those who are the
overlords and those who are the peasants
so it’s an institutional question I
think the tradition of the Austrian
school in particular professor hobby is
quite at the spot-on to look at the
institutional structure that’s happening
here but I think the cultural background
explains a lot better
I think a correct question to be asked
is why our western europe is still so
productive and peaceful and why our such
good people ruled by and educated by
such a wretched lot thanks for here
patience
I hope our answer to the question

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